[6:04:54 PM] *** Group call ***
[6:07:45 PM] Thuan Thi Do: As with a flame we might light a wick , and the
colour of the flame of the burning wick will depend on the nature of the
wick, and of the liquid in which it is soaked, so in each human being the
flame of manas sets alight the brain and kamic wick, and the colour of the
light from the wick will depend upon the kamic nature, and the development of
the brain-apparatus.

In her article on "Genius ", H.P.Blavatsky explained this matter clearly:
what we call the manifestations of genius in a person are only the more or
less successful efforts of the ego to assert itself through its outer
objective form. The egos of a Newton, an Aeschylus, a Shakespeare, are of the
same essence and substance as the egos of a yokel, an ignoramus, a fool; or
even an idiot. The self-assertion of their informing genii depends on the
physiological and material construction of the physical man. No ego differs
from another ego in its primordial or original essence and nature. That which
makes of one mortal a great man and of another a vulgar, silly person is, as
said, the quality and make-up of the shell or casing, the adequacy or
inadequacy of brain and body to transmit and give expression to the light of
the real inner man -the ego.

To use a familiar simile, physical man is the instruments , the ego the
performing artist. The potentiality of perfect melody rests in the
instrument, and no skill of the artist can awaken faultless harmony out of a
broken or badly constructed instrument. This harmony depends on the fidelity
of transmission, by word and act, to the objective plane, of the unspoken
divine thought in the the very depths of man's subjective or inner nature: in
a word, of his ego.

Mental ability, intellectual strength, acuteness, subtlety, are
manifestations of lower manas in man : they may reach as far as what H. P.
Blavatsky spoke of as "artificial genius" the outcome of culture and purely
intellectual acuteness. Often its nature is demonstrated by the presence of
kamic elements in it, i.e., of passion, vanity, arrogance.

At the present stage of human evolution, higher manas can but rarely
manifest, itself. Occasional flashes of it are what we call true genius.
"Behold in every manifestation of genius, when combined with virtue, the
undeniable presence of the celestial exile, the divine ego whose jailer thou
art, O man of matter." Such manifestations depend upon an accumulation of
individual antecedent experiences of the ego in its preceding life or lives.
For, although it is omniscient in its essence and nature, yet it still
requires experience, through its personalities, of the things of earth, in
order to apply the fruition of its abstract experience to them. And the
cultivation of certain aptitudes, through out a long series of incarnations,
must finally culminate, in some one life, as genius, in one direction or
another. It is clear from the above that, for the manifestation of true
genius, purity of life is essential.

It is important to recognise the part which the ego in the causal body plays
in the formation of our conceptions of external objects. The vibrations of
nerve threads present to the brain merely impressions : it is the work of the
ego to classify, combine, and arrange them. The discrimination of the ego,
acting through the mind, is brought to bear upon everything that the senses
transmit to the brain. Furthermore, this discrimination is not an inherent
instinct of the mind, perfect from the first, but is the result of the
comparison of a number of previous experiences.

Before considering the possibility of functioning consciously on the causal
plane, we may remind ourselves that, for a man still attached to the physical
body to move in full consciousness on the mental plane -i.e. either the lower
or higher mental—he must be either an Adept or one of Their Initiated pupils
, for until a student has been taught by his Master how to use his mental,
body he will be unable to move with freedom even upon its lower levels.

To function consciously during physical life upon the higher levels denotes,
of course, still greater advancement, for it means the unification of the
man,so that down here he is no longer a mere personality, more or less
influenced by the individuality above, but is himself that individuality or
ego. He is certainly still trammelled and confined by a body, but
nevertheless he has within him the power and knowledge of a highly developed
ego.

At present, most people are not more than just conscious in the causal body:
they can work only in the matter of the third sub-plane, i.e.,.the lowest
part of the causal body, and in fact only the lowest matter even of that is
usually in operation. When they are on the Path, the second sub-plane opens
up. The Adept, of course, uses the whole causal body, while his consciousness
is on the physical plane. These details will be considered fully in a later
chapter.

Passing now to more specific and detailed powers of the causal body, it will
be recollected, as explained in the two preceding volumes of this series,
that is not possible for a man to pass to another planet of our chain either
in his astral or his mental body. In the causal body, however, when very
highly developed, this achievement is possible, though even then by no means
with the ease or the rapidity with which it can be done on the Buddhic plane,
by those who have succeeded in raising their consciousness to that level.
[6:31:22 PM] Thuan Thi Do:
It appears however, that a causal body would not normally be able to move in
interstellar space. In that space it seems that the atoms lie apart and
equidistant, and this is probably their normal condition when undisturbed.
That is what is meant by speaking of the atoms as "free". Within the
atmosphere of a planet they are never found at all in that state, for even
when they are not grouped in forms, they are at any rate enormously
compressed by the force of attraction.

In interplanetary space, the conditions are probably not exactly the same as
in interstellar space, for there may be a great deal of disturbance due to
cometic and meteoric matter, and also the tremendous attraction of the sun
produces a considerable compression within the limits of this system.

Hence the atomic matter of a man's causal body is crushed together by
attraction into a definite and quite dense shape, even though the atoms are
in no way altered in themselves, and are not grouped into molecules . While
such a body can exist comfortably on its own atomic plane, in the
neighbourhood of a planet, where the atomic matter is compressed, it would
not be able to move or function in far-away space where the atoms are "free"
and uncompressed.

The power of magnification belongs to the causal body, and is associated with
the brow chakram, the force-centre between the eyebrows. From the central
portion of this chakram what may be called a tiny microscope is projected,
having for its lens only one atom. In this way an organ is produced,
commensurate in size with the minute objects, to be observed. The atom
employed may be either physical, astral or mental, but, whichever it is, it
needs a special preparation. All its spirillae must be opened up, so that it
is just as it will be in the seventh round of our chain of worlds.

If an atom of a level lower than the causal be used as an eyepiece, a system,
of reflecting counterparts must be introduced. The atom can be adjusted, to
any sub-plane, so that any required degree of magnification can be applied ,
in order to suit the object which is being examined. A further extension of
the same power enables the operator to focus his own consciousness in the
lens through which he is looking, and then to project it to distant points.

The same power, by a different arrangement, can be used for diminishing
purposes, when one wishes to view as a whole something far too large to be
taken in at once by ordinary vision.

The sight of the causal body enables one to foresee the future to some
extent. Even with physical senses, one may sometimes foretell certain things.
Thus, for example, if we see a man leading a life of debauchery, we may
safely predict that, unless he changes, he will presently lose health and
fortune. What we cannot tell, by physical means, is whether the man will
change or not.

But a man who has the sight of the causal body could often tell this, because
to him the reserve forces of the other would be visible. He could see what
the ego thought of it all, and whether he was strong enough to interfere. No
merely physical prediction is certain, because so many of the causes which
influence life, cannot be seen on this lower plane. But, when the
consciousness is raised to higher planes, we can see more of the causes, and
so can come nearer to calculating the effects.

It is, of course, easier to foresee the future of an undeveloped man than of
one more advanced. For the ordinary man has little will-power; karma assigns
him certain surroundings, and he is the creature of those surroundings; he
accepts fate marked out for him, because he does not know that he can alter
it.

A more developed man, however, takes hold of his destiny, and moulds it;he
makes his future what he wills it to be, counteracting the karma of the past
by setting fresh forces in motion. Hence his future is not so easily
predictable . But no doubt even in this case an Adept, who could see the
latent will , could also calculate how he would use it.

Students of The Mental Body will recollect that there is there given a
description of the Akashic Records, or the Memory of Nature, as it is
sometimes called. In reading these Records, the work is done through the
causal body, the mental body vibrating only in response to the activity of
the causal body. For that reason, no satisfactory or reliable reading of the
Records can be done without definite development of the causal body.
[6:37:14 PM] Thuan Thi Do: haivnl14
[6:38:21 PM] *** Thuan Thi Do added Hai van Le ***
[7:01:54 PM] Thuan Thi Do:
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[7:02:10 PM] Thuan Thi Do:
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[7:02:23 PM] Thuan Thi Do:
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[7:03:30 PM] Thuan Thi Do:
This leads the reader naturally to the “Supreme Spirit” of Hegel and the
German Transcendentalists as a contrast that it may be useful to point out.
The schools of Schelling and Fichte have diverged widely from the primitive
archaic conception of an absolute principle, and have mirrored only an aspect
of the basic idea of the Vedanta. Even the “Absoluter Geist” shadowed forth
by von Hartman in his pessimistic philosophy of the Unconscious, while it is,
perhaps, the closest approximation made by European speculation to the Hindu
Adwaitee Doctrines, similarly falls far short of the reality.
[7:03:48 PM] Thuan Thi Do: Vol. 1, Page 51 CAN THE FINITE CONCEIVE THE
INFINITE?
According to Hegel, the “Unconscious” would never have undertaken the vast
and laborious task of evolving the Universe, except in the hope of attaining
clear Self-consciousness. In this connection it is to be borne in mind that
in designating Spirit, which the European Pantheists use as equivalent to
Parabrahm, as unconscious, they do not attach to that expression of “Spirit”
— one employed in the absence of a better to symbolise a profound mystery —
the connotation it usually bears.

The “Absolute Consciousness,” they tell us, “behind” phenomena, which is only
termed unconsciousness in the absence of any element of personality,
transcends human conception. Man, unable to form one concept except in terms
of empirical phenomena, is powerless from the very constitution of his being
to raise the veil that shrouds the majesty of the Absolute. Only the
liberated Spirit is able to faintly realise the nature of the source whence
it sprung and whither it must eventually return. . . . As the highest Dhyan
Chohan, however, can but bow in ignorance before the awful mystery of
Absolute Being; and since, even in that culmination of conscious existence —
“the merging of the individual in the universal consciousness” — to use a
phrase of Fichte’s — the Finite cannot conceive the Infinite, nor can it
apply to it its own standard of mental experiences, how can it be said that
the “Unconscious” and the Absolute can have even an instinctive impulse or
hope of attaining clear self-consciousness?* A Vedantin would never admit
this Hegelian idea; and the Occultist would say that it applies perfectly to
the awakened mahat, the Universal Mind already projected into the phenomenal
world as the first aspect of the changeless absolute, but never to the
latter. “Spirit and Matter, or Purusha and Prakriti are but the two primeval
aspects of the One and Secondless,” we are taught.

A nirmanakaya is a complete man possessing all the principles of his
constitution except the linga-sarira and its accompanying physical body. He
is one who lives on the plane of being next superior to the physical plane,
and his purpose in so doing is to save men from themselves by being with
them, and by continuously instilling thoughts of self-sacrifice, of
self-forgetfulness, of spiritual and moral beauty, of mutual help, of
compassion, and of pity.

Nirmanakaya is the third or lowest, exoterically speaking, of what is called
in Sanskrit trikaya or "three bodies." The highest is the dharmakaya, in
which state are the nirvanis and full pratyeka buddhas, etc.; the second
state is the sambhogakaya, intermediate between the former and, thirdly, the
nirmanakaya. The nirmanakaya vesture or condition enables one entering it to
live in touch and sympathy with the world of men. The sambhogakaya enables
one in that state to be conscious indeed to a certain extent of the world of
men and its griefs and sorrows, but with little power or impulse to render
aid. The dharmakaya vesture is so pure and holy, and indeed so high, that the
one possessing the dharmakaya or who is in it, is virtually out of all touch
with anything inferior to himself. It is, therefore, in the nirmanakaya
vesture if not in physical form that live and work the Buddhas of Compassion,
the greatest sages and seers, and all the superholy men who through striving
through ages of evolution bring forth into manifestation and power and
function the divinity within. The doctrine of the nirmanakayas is one of the
most suggestive, profound, and beautiful teachings of the esoteric
philosophy. (See also Dharmakaya, Sambhogakaya)
[10:09:30 PM] *** Call ended, duration 4:04:35 ***